market model but in practice, the modern economic system recognizes it as part of economic development in a state. Speculation is one of the weaknesses, the investor has to know the changeable time and market trend, making analysis and calculation made market more active and dynamics. People in general take advantages from the speculation. If sharp calculation will get more advantages and if no will be loss principle of economic society. Islam has guidance in the case of speculation like what Islam give explanation about the issue. In the mudharabah and musyarakah system, people need capital to do their business by cooperation with capital holder. If sell and buy stock, so capital revolves among investors only and then real sector cannot develop due to lack of capital.

Social justice in the Islamic economy is based on spiritual commitment and the concept of universal brotherhood among human beings which requires that all resources be sacred trust God, used to realize Maqashid Shari'ah, it is the fulfillment of human life. This paper describes the theory of social justice that focus on Islamic financial. The foundation of Islamic justice can be seen from al-Qur'an Surah al-Hadid: 25 affirming that justice has been emphasized by the Qur'an as the primary mission of the Prophets sent by God Almighty, including economic justice and the elimination of the income gap. Social justice in Islam is the implication of the fundamental principle underlying all the teachings of Islam, namely monotheism. At the level of practice, Islam prohibits usury, Islam seeks to build a society based on honesty and fairness. Justice in this context has two dimensions, namely the financiers are entitled to a reward, but should be commensurate with the risk and effort required, and the reward is determined by the profit. Implementation of Islamic justice theory in Islamic finance can be seen from mudharabah and Musharaka or commonly known as a profit and loss sharing.

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Perkembangan teknologi informasi saat ini telah menggeser efektivitas model pembelajaran konvensional menuju model pembelajaran baru berdasarkan penggunaan media teknologi. Penelitian ini bertujuan untuk menentukan tingkat partisipasi mahasiswa pada perkuliahan MKWU Islam Ulil Albab di Universitas Islam Indonesia (UII) dalam proses pembelajaran di kelas selama pandemi Covid-19 melalui model pembelajaran campuran berbasis flipped dan blended learning. Penelitian ini menggunakan Classroom Action Research (CAR), dengan subyek 82 mahasiswa yang sekaligus mengikuti program studi mandiri, mahasiswa dari program studi. Penelitian ini dilakukan selama kurang lebih empat bulan dalam perkuliahan aktif pada semester ganjil tahun ajaran 2020-2021, dengan total 14 pertemuan. Hasil penelitian menunjukkan bahwa model pembelajaran campuran berdasarkan flipped dan blended learning memiliki peningkatan partisipasi siswa dalam setiap pertemuan dan hasil CPMK tercapai dengan baik.

Entrepreneurs of NU, engaged in the al-Kautsar religious gathering, can he deemed as having good education and structuralposition either as a member or an organii^r. Th^declare that NU institutional^gives a big contribution to theirbusiness. Theircompanies aregeneralĥ ome-industries in which they themselvespay the capital. Though theprofit is less than IDR 5,000,000, they are aware of developing their industries. Theirparticipation in the Islamic organisation, NU, does notmean that they do notchoose the conventional hanking ystem, not the shariah one. Their choice is based upon a consideration which banking ystemis more benfidal for them. To put simply, it can be saidthat thy will be enthusiastic and interested in utilising the services of shariah-bankingystem if they couldgetmore benefits. However, thyprefer interest ystem than profit-sharing ystem. They consider both ystems as being at the sameposition and regard interest as religiously acceptable. Therefore, thy believe that conventional banking ystem is allowed in Islam. Though havingpreference to conventional banking ystem, they stillpossibly utilise shariah-banking ystem as long as it can give morefacilities and benefits and confess that shariah-banking ystem is in line with theirreligious doctrines. Aja-iJl (3 -LjJj jtpiAmaJI AjJLp 01^1 iOL>«^«*' ' yf tVjJ OjliiWr V ot^a julJlI^0fi"js^Uj iIJjUJ 0_jJsui^V"Finance PSI-UII danStafPengajar ProdiEkonomi Islam, FIAI-UII, Yogyakaita.